mahasandhi) Literally "the great perfection" The teachings beyond the vehicles ofcausation, first taught in the human world by the great
vidyadhara
Garab Dorje.
Khenchen-Thrangu-Rinpoche-The-Life-Spiritual-Songs-of-Milarepa
snying-rje pad-ma dkar-po or the White Lotus of Compassion
Sutra.
58. Though the Tibetan is literally blue, this color/word is used for animals and people to denote dark gray or dark skinned.
59. A particular kind of Tibetan spirit believed to particularly be interested in influencing religious practitioners for its own ends.
60. Tib. mi-gyo-ba. The principal protector deity ofthe early Kadampas. 61. Gampopa was at this time . a monk and drinking alcohol would
have broken his vows.
62. A word based on a red sediment believed to be the menstrual blood
of dakinis at sacred places, or a red powder substitute.
63. The word "look" is used here, but clearly this has nothing to do with sight. The word is used to contrast it with analyzing or examining which has an analytical, cognitive component which isn't present in "looking" at mind. So looking at mind implies direct
and non-conceptual examination.
64. This is the translation of the Tibetan word salwa which is also
translated variously as "brilliance," "luminous clarity," and "luminosity. " We must not make the mistake of thinking of this as
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some kind oflight such as we get from a light bulb even though the words suggest this. Rather it is simply that continuous awareness, that knowing, that the mind always has.
65. Garma Chang. The Hundred Thousand Songs ofMilarepa, "The Evidence of Accomplishment. " Pages 658-661.
66. Tib. bragdmarmeaning "Red-Rock. " This mountain is the location of the chapter's events.
67. The obscuration of defilements prevents liberation and the obscuration of knowledge prevents omniscience.
68. The eight worldly dharmas are a concern with gain and loss, happiness and suffering, praise and criticism, fame and obscurity.
69. The ultimate or supreme siddhi is the stable realization ofthe radiant clarity or clear light nature of mind and all reality, which we know as complete and perfect enlightenment or Buddhahood. The relative siddhis are such qualities as loving kindness, compassion, intelligenq:, the wisdom ofinsight, 'spiritual power, protection, the removal ofobstacles, good health, longevity, wealth and magnetism etc. - Khenchen Thrangu Rinpoche
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? Glossary ofTerms
84,000 teachings. (Tib. cho kyi phung po gyad khri bzhi stong) 21,000 teachings on each of the Vinaya, Surra, Abhidharma, and their combination. Their purpose is to eliminate the 84,000 different types of disturbing emotions latent in one's mind.
Abhidharma. (Tib. cho ngonpa) The Buddhist teachings are often divided into the Tripitaka: the sutras (teachings of the Buddha), the Vinaya (teachings on conduct,) and the Abhidharma which are the analyses of phenomena that exist primarily as a commentarial tradition to the Buddhist teachings.
Afflicted comciousness. (Tib. nyon yid) The seventh consciousness. As used here it has two aspects: the immediate consciousness which monitors the other consciousnesses making them continuous and the klesha consciousness which is the continuous presence of sel? (see consciousnesses, eight)
Aggregates, five. (Skt. skandha, Tib. phung po nga) Literally, "heaps. " These are the five basic transformations that perceptions undergo when an object is perceived. First is form, which includes all sounds, smells, etc. , everything that is not thought. The second and third are sensations (pleasant and unpleasant, etc. ) and their identification. Fourth are mental events, which actually include the second and third aggregates. The fifth is ordinary consciousness, such as the sensory and mental consciousnesses.
Amitayus. Skt. (Tib. Tsepagme) The name means infinitive life. , Buddha
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of long life. Amitayus is the sambhogakaya form of Amitabhand a
usually depicted with all the ornaments ofa sambhogakaya Buddha. Atisha. (982-1 055 C. E. ) A Buddhist scholar at the Nalanda University in India who came to Tibet at the invitation ofthe King to overcome the damage done by Langdarma. He helped found the Kadampa
tradition.
Blessings. (Tib. chin lap) Splendour wave, conveying the sense of
atmosphere descending or coming toward the practitioner. One's root guru and lineage are said to be the source of blessings. When the student can open themselves with uncontrived devotion, the grace of the lineage manifests as blessings, which dissolve into them and awaken them to a sense of greater reality.
Bodhichitta. (Tib. chang chup chi sem) Literally, the mind of enlightenment. There are two kinds of bodhichitta: absolute bodhichitta, which is completely awakened mind that sees the emptiness of plienomena, and relative bodhichitta which is the aspiration to practice the six paramitas and free all beings from the suffering of samsara. In regard to relative bodhichitta there is also
two kinds: aspiration bodhichitta and perseverance bodhichitta. Bodhisattva. (Tib. chang chup sem pa) "Heroic mind. " Bodhi means blossomed or enlightened, and sattva means heroic mind. Literally, one who exhibits the mind of enlightenment. Also an individual
who has committed him or herself to the Mahayana path of compassion and the practice of the six paramitas to achieve Buddhahood to free all beings from samsara. These are the heart or mind disciples of the Buddha.
Bodhisattva levels. (Skt. bhumi, Tib. sa) The levels or stages a bodhisattva goes through to reach enlightenment. These consist of ten levels in the surra tradition and thirteen in the tantra tradition.
Buddha. (Tib. sanggye) An individual who attains, or the attainment of, complete enlightenment, such as the historical Shakyamuni Buddha.
Buddha Shakyamuni. (Tib. shakya tubpa) The Shakyamuni Buddha,
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often called the Gautama Buddha, refers to the fourth Buddha of
this age, who lived between 563 and ? 483 BCE.
Buddhafield. (Tib. sang gye kyi zhing) 1) One of the realms of the five
Buddha families, either as sambhogakaya or nirmanakaya. 2) Pure
personal experience.
Buddhahood. (Tib. sanggyas) The perfect and complete enlightenment
of dwelling in neither samsara nor nirvana. Expression of the realization ofperfect enlightenment, which characterizes a Buddha. The attainment of Buddhahood is the birthright of all beings. According to the teachings ofBuddha, every sentient being has, or better is already, buddha nature; thus Buddhahood cannot be
"attained. " It is much more a matter ofexperiencing the primordial
perfection and realizing it in everyday life.
Buddha nature. (Tib. de shegs nyingpo) The essential nature ofall sentient
beings. The potential for enlightenment.
Chakravartin. (Tib. koro gyur wa) Literally, the turner of the wheel and
also called a universal monarch. This is a king who propagates the
dharma and starts a new era.
Chakrasamvara. (Tib. korlo dompa) A meditational deity which belongs
to the Anuttarayoga tantra set of teachings. A main yidam or tantra
of the New Schools.
Chod. (Tib. ) This is pronounced "cho" and literally means "to cut off"
and refers to a practice that is designed to cut offall ego involvement and defilements. The mo chod (female chod) practice was founded by the famous female saint Machig Labdron (1031 to 1129 C. E. ).
Clarity. (Tib. salwa) Also translated as luminosity. The nature of mind is that it is empty of inherent existence, but the mind is not just voidness or completely empty because it has this clarity which is awareness or the knowing of mind. So clarity is a characteristic of emptiness (shunyata) ofmind.
Completion stage. (Tib. dzo rim) In the Vajrayana there are two stages of meditation: the creation/development stage and the completion stage. Completion stage with marks is the six doctrines. Completion
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stage without marks is the practice ofessence Mahamudra, resting
in the unfabricated nature of mind.
Conventional level. There are two levels or truths: relative truth and
ultimate truth. Relative truth describes the superficial and apparent mode ofall things. Ultimate truth describes the true and unmistaken mode ofall things. These two are described differently in the different schools, each progressively deeper leading closer to the way things are.
Creation stage. (Skt. utpattikrama, Tib. che rim) In the Vajrayana there are two stages of meditation: the development and the completion stage. The creation stage is a method of tantric meditation that involves the visualization and contetnplation of deities for the purpose ofpurifying habitual tendencies and realizing the purity of all phenomena. In this stage visualization ofthe deity is established and maintained.
Daka. (Tib. khandro) A male counterpart to a dak. ini.
Dakini. (Tib. khandroma) A yogini who has attained high realizations ofthe fully enlightened mind. She may be a human being who has achieved such attainments or a non-human manifestation of the enlightened mind of a meditational deity. A female aspect of the
protectors. It is feminine energy which has inner, outer and secret
meanings.
Definitive meaning. The Buddha's teachings that state the direct meaning
of dharma. They are not changed or simplified for the capacity of
the listener, in contrast to the provisional meaning.
Dharani. A particular type of mantra, usually quite long.
Dharma. (Tib. cho) This has two main meanings: first, any truth, such
as that the sky is blue; and secondly, the teachings of the Buddha
(also called "Buddha-dharma'').
Dharma protector. (Skt. dharmapala, Tib. cho kyong) A Buddha,
bodhisattva or powerful but ordinary being whose job is to remove all interferences and bestow all necessary conditions for the practice of pure dharma.
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Dharmadhatu. (Tib. chiiying) The all-encompassing space, unoriginated and without beginning, out of which all phenomena arises. The Sanskrit means "the essence ofphenomena" and theTibetan means "the expanse ofphenomena," but it usually refers to the emptiness that is the essence of phenomena.
Dharmakaya. (Tib. chii ku) One of the three bodies ofBuddhahood. It is enlightenment itself, that is, wisdom beyond any point ofreference. (see kayas, three. )
Dharmata. (Tib. chii nyt) Dharmata is often translated as "suchness" or "the true nature ofthings" or "things as they are. " It is phenomena as it really is or as seen by a completely enlightened being without any distortion or obscuration, so one can say it is "reality. " The nature of phenomena and mind.
Disturbing emotions. (Skt. klesha, Tib. nyiin mong) Also called the "afflictive emotions," these are the emotional afflictions or obscurations (in contrast to intellectual obscurations) that disturb the clarity of perception. These are also translated as "poisons. " They include any emotion that disturbs or distorts consciousness. The main kleshas are desire, anger and ignorance.
Dzogchen. (Skt.
mahasandhi) Literally "the great perfection" The teachings beyond the vehicles ofcausation, first taught in the human world by the great vidyadhara Garab Dorje.
Eight consciousnesses. The all-ground consciousness, mind-consciousness, afflicted consciousness, and the five sense-consciousnesses. The Hinayana sutras generally discuss mind in terms of six consciousnesses, namely, the five sensory consciousnesses and the sixth mental consciousness. The Mahayana Cittamatra school (Mind-only) school talks about the eight consciousness in which the first six are the same but has the seventh and eighth consciousnesses added. In the Hinayana tradition the functions of the seventh and eighth consciousness are subsumed in the sixth mental consciousness.
Eight worldly concerns. (Tib. jik ten chii gysh) These keep one from the path; they are attachment to gain, attachment to pleasure,
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attachment to praise, attachment to fame, aversion to loss, aversion
to pain, aversion to blame and aversion to a bad reputation. Emptiness. (Skt. shunyata, Tib. tongpa nyz) Also translated as voidness. The Buddha taught in the second turning of the wheel of dharma
that external phenomena and the internal phenomena or concept
of self or "I" have no real existence and therefore are "empty. " Empowerment. (Tib. wang, Skt. abhiseka) The conferring of power or
authorization to practice the Vajrayana teachings, the indispensable entrance door to tantric practice. To do a Vajrayana practice one must receive the empowerment from a qualified lama. One should also receive the practice instruction (Tib. trz) and the textual reading (Tib. lung).
Enlightenment. (Tib. jang chub) The definition varies according to the Buddhist tradition, usually the same as Buddhahood. The Hinayana tradition defines liberation as the freedom from rebirth in samsara, with mind free ofignorance and emotional conflict. The Mahayana tradition holds that enlightenment is not complete without development of compassion and commitment to use skilful means to liberate all sentient beings. In the Vajrayana teachings, the
foregoing stages of enlightenment are necessary, but ultimate enlightenment is a thorough purification ofego and concepts. The final fruition of complete liberation transcends all duality and conceptualization.
Essential drops. (Tib. tigle, Skt hindu) Vital essence drops or spheres of psychic energy that are often visualized in Vajrayana practices. Eternalism. (Tib. rtag Ita) The belief that there is a permanent and
causeless creator of everything; in particular, that one's identity or consciousness has a concrete essence which is independent, everlasting and singular.
Experience and realization. (Tib. nyam togs) An expression used for insight and progress on the path. "Experience" refers to temporary meditation experiences and "realization" to unchanging understanding of the nature of things.
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Five Buddhafamilies. (Tib. rig nga) These are the Buddha1 Vajra, Ratna, Padma and Karma families.
Five dhyani Buddhas. Vairochana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. They are the pure aspects of the five elements and five emotions.
Five degeneration's. 1) of the times, meaning the outer events of the world such as wars and social unrest are becoming worse, 2) of beings, meaning their mind-streams are becoming coarser, 3) length of life is becoming shorter, 4) increase in the emotional affiictions of beings, causing instability in their minds, 5) and degeneration ofview, meaning people's understanding ofreality is growing further
from the truth. Based on these five degenerations we are now living in a dark age.
Five paths. (Tib. lam nga) According to the sutras there are five paths; the path of accumulation, the path of integration/junction, the path of seeing/insight, (attainment of the first bodhisattva level), the path of meditation, and the path of no more learning (Buddhahood). The five paths cover the entire process from beginning dharma practice to complete enlightenment.
Five defilements. (Tib. ! dug nga) Temporary mental states that inhibit understanding: ignorance, pride, anger, desire, and jealousy. The three root poisons are ignorance, desire and anger.
Five wisdoms. The dharmadhatu wisdom, mirror-like wisdom, wisdom of equality, discriminating wisdom and all-accomplishing wisdom. They should not be understood as separate entities but rather as different functions ofone's enlightened essence.
Four empowerments. (Tib. wangshz) The empowerments ofvase, secret, wisdom-knowledge and precious word.
Four extremes. (Tib. tha shz) Existence, non-existence, both and neither. Four ways ofchanging the mind. The four foundations of meditation. (Tib. tun mong gi ngon dro shz) These are the four thoughts that turn the mind toward dharma. They are reflection on precious
human birth, impermanence and the inevitability of death, karma and its effects, and the pervasiveness ofsuffering in samsara.
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Four immeasurables. Love, compassion, emphatic joy, and impartiality. Four seals. The four main principles of Buddhism: all compounded phenomena are impermanent, everything defiled (with ego-clinging) is suffering, all phenomena are empty and devoid of a self-entity,
and nirvana is perfect peace.
Four truths. The Buddha's first teachings. 1) All conditioned life is
suffering. 2) All suffering is caused by ignorance. 3) Suffering can cease. 4) The eight-fold path leads to the end of suffering: right understanding, thought, speech, action, livelihood, effort, mindfulness and meditation.
Four Yogas ofMahamudra. (Tib. phyag chen gyi nal byor zht) Four stages in Mahamudra practice: one-pointedness, simplicity, one taste and non-meditation.
Gampopa. (1079-1153 C. E. ) One of the main lineage holders of the Kagyu lineage in Tibet. A student of Milarepa, he established the first Kagyu. monastic monastery and is known also for writing the jewel Ornament ofLiberation.
Gimacakra. (Tib. tog kyi kor lo) This is a ritual feast offering which is part ofa spiritual practice.
Gods. See six realms.
Ground consciousness. (Tib. kun shi nam she) According to the Cittamatra
school this is the eighth consciousness and is often called the alaya
consciousness or store-house consciousness. (See eightconscioumesses) _Guru. (Tib. lama) A teacher in the Tibetan tradition who has reached
realization.
Guru yoga. (Tib. Lamay naljor) A practice of devotion to the guru
culminating in receiving his blessing and blending indivisibly with his mind. Also refers to the fourth practice of the preliminary practices ofngondro.
Guhyasamaja tantra. (Tib. sangpa duspa) Literally, ''Assembly ofSecrets. " One of the major tantras and yidams of the New School. This is the "father tantra'' of the Anuttarayoga, which is the highest of the four tantras. Guhyasamaja is the central deity o f the vajra family.
Hevajra. (Tib. kye dorje) This is the "mother tantra'' ofthe Anuttarayoga 122
? Glossary ofTerms
tantra, which is the highest ofthe four yogas. "He" is said to be an exclamation of joy. Hevajra transforms sense pleasures into joy through the realization ofthe identity ofform and emptiness. He is depicted in two, four, six, twelve, and sixteen-armed forms, dancing in union with his consort, usually Nairatmya.
Hevajra tantra. (Tib. kye dorje) This is the "mother tantra'' of the Anuttarayoga tantra, which is the highest of the four yogas.
Hinayana. (Tib. tekpa chungwa) Literally, the "lesser vehicle. " The first of the three yanas, or vehicles. The term refers to the first teachings ofthe Buddha, which emphasized the careful examination ofmind and its confusion. It is the foundation ofBuddhas teachings focusing
mainly on the four truths and the twelve interdependent links. The
fruit is liberation for oneself.
Hungryghosts. (Tib. yiddvags) Oneofthesixclassesofsentientbeings.
Such beings are tormented by their own impure karmic perception causing them to suffer tremendously from craving, hunger and thirst. It is said that even if they came upon a lake of pure fresh water, due to their heavy karmic obscurations, they would see it as an
undrinkable pool of pus. Pretas are depicted with very large bodies
and very thin necks.
Illusory body. (Tib. gyu lu) The transformation of a practitioner's very
subtle energy body into a deathless miracle body of the deity during the completion stages. When this is purified it becomes the form body of the Buddha, one of the Six Yogas ofNaropa. (see Six Yogas ofNaropa)
jealous gods. See six realms.
Kadampa. (Tib. ) One of the major schools in Tibet, it was founded by
Atisha (993-1054 C. E. ).
Kanjur. The preserved collection of the direct teaching of the Buddha. Kagyu. (Tib. ) Ka means oral and gyu means lineage; The lineage of oral
transmission. One ofthe four major schools ofBuddhism inTibet. It was founded in Tibet by Marpa and is headed by His Holiness Karmapa. The other three are the Nyingma, the Sakya and the Gelugpa schools.
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Karma. (Tib. lay) Literally "action. " The unerring law of cause and effect, e. g. , positive actions bring happiness and negative actions bring suffering. The actions of each sentient being are the causes that create the conditions for rebirth and the circumstances in that lifetime.
Karma Kagyu. (Tib:) One of the eight schools of the Kagyu lineage of Tibetan Buddhism which is headed by His Holiness Karmapa.
Karmapa. The name means Buddha activities. The Karmapas are the head of the Kagyu school of Buddhism and were the first to implement the tradition ofincarnate lamas. Karmapas are thought to be an emanation of the bodhisattva Avalokiteshvara.
Key instructions - a text's key instruction rests upon establishing the line ofreasoning in a teaching. Seeing this line ofreasoning, we can distingui~h between the form and the content of the teachings. What key instructions do are wake a person up to the true nature ofthe expe. rience that the teachings generate, such as the dissolving ofthe objective form ofthe experience, which can be seen as it truly is, appreciated as having no independent reality and hence no power, as would be the case ifit existed independently. The key instruction
that, ifacted upon, generates a liberating personality transformation,
is repeated at each level of the teachings.
Klesha. (Tib. nyon mong) Also called the "disturbing emotions," these
are the emotional afflictions or obscurations (in contrast to intellectual obscurations) that disturb the clarity ofperceptiori. . These are also translated as "poisons. " They include any emotion that disturbs or distorts consciousness. The three main kleshas are desire, anger and ignorance. The five kleshas are the three above plus pride and envy/jealousy.
Lama. (Skt. guru) La nobody above himself or herself in spiritual experience and ma expressing compassion like a mother. Thus the union ofwisdom and compassion, feminine and masculine qualities. Lama is also a title given to a practitioner who has completed some extended training.
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Latencies. (Skt. vasana. Tib. bakchak) Patterns of conditional response that exist as traces or tendencies stored in the alaya-vijnana, the eighth consciousness sometimes called the store-house or all-base consciousness. So called because it is a repository of all karmically conditioned patterns. All dualistic or ego-oriented experiences leave a residue, which is stored in the alaya-vijnana until a later time when some conscious occurrence activates the habitual pattern. The pattern then generates a response in the form ofa perception or an action. This response leaves its own karmic residue, stored again in the unconscious repository, and thetycle continues. The explanation of this system is a central tead). ing of the Cittamatrin tradition of Mahayana Buddhism.
Liberation.
Sutra.
58. Though the Tibetan is literally blue, this color/word is used for animals and people to denote dark gray or dark skinned.
59. A particular kind of Tibetan spirit believed to particularly be interested in influencing religious practitioners for its own ends.
60. Tib. mi-gyo-ba. The principal protector deity ofthe early Kadampas. 61. Gampopa was at this time . a monk and drinking alcohol would
have broken his vows.
62. A word based on a red sediment believed to be the menstrual blood
of dakinis at sacred places, or a red powder substitute.
63. The word "look" is used here, but clearly this has nothing to do with sight. The word is used to contrast it with analyzing or examining which has an analytical, cognitive component which isn't present in "looking" at mind. So looking at mind implies direct
and non-conceptual examination.
64. This is the translation of the Tibetan word salwa which is also
translated variously as "brilliance," "luminous clarity," and "luminosity. " We must not make the mistake of thinking of this as
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some kind oflight such as we get from a light bulb even though the words suggest this. Rather it is simply that continuous awareness, that knowing, that the mind always has.
65. Garma Chang. The Hundred Thousand Songs ofMilarepa, "The Evidence of Accomplishment. " Pages 658-661.
66. Tib. bragdmarmeaning "Red-Rock. " This mountain is the location of the chapter's events.
67. The obscuration of defilements prevents liberation and the obscuration of knowledge prevents omniscience.
68. The eight worldly dharmas are a concern with gain and loss, happiness and suffering, praise and criticism, fame and obscurity.
69. The ultimate or supreme siddhi is the stable realization ofthe radiant clarity or clear light nature of mind and all reality, which we know as complete and perfect enlightenment or Buddhahood. The relative siddhis are such qualities as loving kindness, compassion, intelligenq:, the wisdom ofinsight, 'spiritual power, protection, the removal ofobstacles, good health, longevity, wealth and magnetism etc. - Khenchen Thrangu Rinpoche
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? Glossary ofTerms
84,000 teachings. (Tib. cho kyi phung po gyad khri bzhi stong) 21,000 teachings on each of the Vinaya, Surra, Abhidharma, and their combination. Their purpose is to eliminate the 84,000 different types of disturbing emotions latent in one's mind.
Abhidharma. (Tib. cho ngonpa) The Buddhist teachings are often divided into the Tripitaka: the sutras (teachings of the Buddha), the Vinaya (teachings on conduct,) and the Abhidharma which are the analyses of phenomena that exist primarily as a commentarial tradition to the Buddhist teachings.
Afflicted comciousness. (Tib. nyon yid) The seventh consciousness. As used here it has two aspects: the immediate consciousness which monitors the other consciousnesses making them continuous and the klesha consciousness which is the continuous presence of sel? (see consciousnesses, eight)
Aggregates, five. (Skt. skandha, Tib. phung po nga) Literally, "heaps. " These are the five basic transformations that perceptions undergo when an object is perceived. First is form, which includes all sounds, smells, etc. , everything that is not thought. The second and third are sensations (pleasant and unpleasant, etc. ) and their identification. Fourth are mental events, which actually include the second and third aggregates. The fifth is ordinary consciousness, such as the sensory and mental consciousnesses.
Amitayus. Skt. (Tib. Tsepagme) The name means infinitive life. , Buddha
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of long life. Amitayus is the sambhogakaya form of Amitabhand a
usually depicted with all the ornaments ofa sambhogakaya Buddha. Atisha. (982-1 055 C. E. ) A Buddhist scholar at the Nalanda University in India who came to Tibet at the invitation ofthe King to overcome the damage done by Langdarma. He helped found the Kadampa
tradition.
Blessings. (Tib. chin lap) Splendour wave, conveying the sense of
atmosphere descending or coming toward the practitioner. One's root guru and lineage are said to be the source of blessings. When the student can open themselves with uncontrived devotion, the grace of the lineage manifests as blessings, which dissolve into them and awaken them to a sense of greater reality.
Bodhichitta. (Tib. chang chup chi sem) Literally, the mind of enlightenment. There are two kinds of bodhichitta: absolute bodhichitta, which is completely awakened mind that sees the emptiness of plienomena, and relative bodhichitta which is the aspiration to practice the six paramitas and free all beings from the suffering of samsara. In regard to relative bodhichitta there is also
two kinds: aspiration bodhichitta and perseverance bodhichitta. Bodhisattva. (Tib. chang chup sem pa) "Heroic mind. " Bodhi means blossomed or enlightened, and sattva means heroic mind. Literally, one who exhibits the mind of enlightenment. Also an individual
who has committed him or herself to the Mahayana path of compassion and the practice of the six paramitas to achieve Buddhahood to free all beings from samsara. These are the heart or mind disciples of the Buddha.
Bodhisattva levels. (Skt. bhumi, Tib. sa) The levels or stages a bodhisattva goes through to reach enlightenment. These consist of ten levels in the surra tradition and thirteen in the tantra tradition.
Buddha. (Tib. sanggye) An individual who attains, or the attainment of, complete enlightenment, such as the historical Shakyamuni Buddha.
Buddha Shakyamuni. (Tib. shakya tubpa) The Shakyamuni Buddha,
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often called the Gautama Buddha, refers to the fourth Buddha of
this age, who lived between 563 and ? 483 BCE.
Buddhafield. (Tib. sang gye kyi zhing) 1) One of the realms of the five
Buddha families, either as sambhogakaya or nirmanakaya. 2) Pure
personal experience.
Buddhahood. (Tib. sanggyas) The perfect and complete enlightenment
of dwelling in neither samsara nor nirvana. Expression of the realization ofperfect enlightenment, which characterizes a Buddha. The attainment of Buddhahood is the birthright of all beings. According to the teachings ofBuddha, every sentient being has, or better is already, buddha nature; thus Buddhahood cannot be
"attained. " It is much more a matter ofexperiencing the primordial
perfection and realizing it in everyday life.
Buddha nature. (Tib. de shegs nyingpo) The essential nature ofall sentient
beings. The potential for enlightenment.
Chakravartin. (Tib. koro gyur wa) Literally, the turner of the wheel and
also called a universal monarch. This is a king who propagates the
dharma and starts a new era.
Chakrasamvara. (Tib. korlo dompa) A meditational deity which belongs
to the Anuttarayoga tantra set of teachings. A main yidam or tantra
of the New Schools.
Chod. (Tib. ) This is pronounced "cho" and literally means "to cut off"
and refers to a practice that is designed to cut offall ego involvement and defilements. The mo chod (female chod) practice was founded by the famous female saint Machig Labdron (1031 to 1129 C. E. ).
Clarity. (Tib. salwa) Also translated as luminosity. The nature of mind is that it is empty of inherent existence, but the mind is not just voidness or completely empty because it has this clarity which is awareness or the knowing of mind. So clarity is a characteristic of emptiness (shunyata) ofmind.
Completion stage. (Tib. dzo rim) In the Vajrayana there are two stages of meditation: the creation/development stage and the completion stage. Completion stage with marks is the six doctrines. Completion
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stage without marks is the practice ofessence Mahamudra, resting
in the unfabricated nature of mind.
Conventional level. There are two levels or truths: relative truth and
ultimate truth. Relative truth describes the superficial and apparent mode ofall things. Ultimate truth describes the true and unmistaken mode ofall things. These two are described differently in the different schools, each progressively deeper leading closer to the way things are.
Creation stage. (Skt. utpattikrama, Tib. che rim) In the Vajrayana there are two stages of meditation: the development and the completion stage. The creation stage is a method of tantric meditation that involves the visualization and contetnplation of deities for the purpose ofpurifying habitual tendencies and realizing the purity of all phenomena. In this stage visualization ofthe deity is established and maintained.
Daka. (Tib. khandro) A male counterpart to a dak. ini.
Dakini. (Tib. khandroma) A yogini who has attained high realizations ofthe fully enlightened mind. She may be a human being who has achieved such attainments or a non-human manifestation of the enlightened mind of a meditational deity. A female aspect of the
protectors. It is feminine energy which has inner, outer and secret
meanings.
Definitive meaning. The Buddha's teachings that state the direct meaning
of dharma. They are not changed or simplified for the capacity of
the listener, in contrast to the provisional meaning.
Dharani. A particular type of mantra, usually quite long.
Dharma. (Tib. cho) This has two main meanings: first, any truth, such
as that the sky is blue; and secondly, the teachings of the Buddha
(also called "Buddha-dharma'').
Dharma protector. (Skt. dharmapala, Tib. cho kyong) A Buddha,
bodhisattva or powerful but ordinary being whose job is to remove all interferences and bestow all necessary conditions for the practice of pure dharma.
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Dharmadhatu. (Tib. chiiying) The all-encompassing space, unoriginated and without beginning, out of which all phenomena arises. The Sanskrit means "the essence ofphenomena" and theTibetan means "the expanse ofphenomena," but it usually refers to the emptiness that is the essence of phenomena.
Dharmakaya. (Tib. chii ku) One of the three bodies ofBuddhahood. It is enlightenment itself, that is, wisdom beyond any point ofreference. (see kayas, three. )
Dharmata. (Tib. chii nyt) Dharmata is often translated as "suchness" or "the true nature ofthings" or "things as they are. " It is phenomena as it really is or as seen by a completely enlightened being without any distortion or obscuration, so one can say it is "reality. " The nature of phenomena and mind.
Disturbing emotions. (Skt. klesha, Tib. nyiin mong) Also called the "afflictive emotions," these are the emotional afflictions or obscurations (in contrast to intellectual obscurations) that disturb the clarity of perception. These are also translated as "poisons. " They include any emotion that disturbs or distorts consciousness. The main kleshas are desire, anger and ignorance.
Dzogchen. (Skt.
mahasandhi) Literally "the great perfection" The teachings beyond the vehicles ofcausation, first taught in the human world by the great vidyadhara Garab Dorje.
Eight consciousnesses. The all-ground consciousness, mind-consciousness, afflicted consciousness, and the five sense-consciousnesses. The Hinayana sutras generally discuss mind in terms of six consciousnesses, namely, the five sensory consciousnesses and the sixth mental consciousness. The Mahayana Cittamatra school (Mind-only) school talks about the eight consciousness in which the first six are the same but has the seventh and eighth consciousnesses added. In the Hinayana tradition the functions of the seventh and eighth consciousness are subsumed in the sixth mental consciousness.
Eight worldly concerns. (Tib. jik ten chii gysh) These keep one from the path; they are attachment to gain, attachment to pleasure,
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attachment to praise, attachment to fame, aversion to loss, aversion
to pain, aversion to blame and aversion to a bad reputation. Emptiness. (Skt. shunyata, Tib. tongpa nyz) Also translated as voidness. The Buddha taught in the second turning of the wheel of dharma
that external phenomena and the internal phenomena or concept
of self or "I" have no real existence and therefore are "empty. " Empowerment. (Tib. wang, Skt. abhiseka) The conferring of power or
authorization to practice the Vajrayana teachings, the indispensable entrance door to tantric practice. To do a Vajrayana practice one must receive the empowerment from a qualified lama. One should also receive the practice instruction (Tib. trz) and the textual reading (Tib. lung).
Enlightenment. (Tib. jang chub) The definition varies according to the Buddhist tradition, usually the same as Buddhahood. The Hinayana tradition defines liberation as the freedom from rebirth in samsara, with mind free ofignorance and emotional conflict. The Mahayana tradition holds that enlightenment is not complete without development of compassion and commitment to use skilful means to liberate all sentient beings. In the Vajrayana teachings, the
foregoing stages of enlightenment are necessary, but ultimate enlightenment is a thorough purification ofego and concepts. The final fruition of complete liberation transcends all duality and conceptualization.
Essential drops. (Tib. tigle, Skt hindu) Vital essence drops or spheres of psychic energy that are often visualized in Vajrayana practices. Eternalism. (Tib. rtag Ita) The belief that there is a permanent and
causeless creator of everything; in particular, that one's identity or consciousness has a concrete essence which is independent, everlasting and singular.
Experience and realization. (Tib. nyam togs) An expression used for insight and progress on the path. "Experience" refers to temporary meditation experiences and "realization" to unchanging understanding of the nature of things.
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Five Buddhafamilies. (Tib. rig nga) These are the Buddha1 Vajra, Ratna, Padma and Karma families.
Five dhyani Buddhas. Vairochana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. They are the pure aspects of the five elements and five emotions.
Five degeneration's. 1) of the times, meaning the outer events of the world such as wars and social unrest are becoming worse, 2) of beings, meaning their mind-streams are becoming coarser, 3) length of life is becoming shorter, 4) increase in the emotional affiictions of beings, causing instability in their minds, 5) and degeneration ofview, meaning people's understanding ofreality is growing further
from the truth. Based on these five degenerations we are now living in a dark age.
Five paths. (Tib. lam nga) According to the sutras there are five paths; the path of accumulation, the path of integration/junction, the path of seeing/insight, (attainment of the first bodhisattva level), the path of meditation, and the path of no more learning (Buddhahood). The five paths cover the entire process from beginning dharma practice to complete enlightenment.
Five defilements. (Tib. ! dug nga) Temporary mental states that inhibit understanding: ignorance, pride, anger, desire, and jealousy. The three root poisons are ignorance, desire and anger.
Five wisdoms. The dharmadhatu wisdom, mirror-like wisdom, wisdom of equality, discriminating wisdom and all-accomplishing wisdom. They should not be understood as separate entities but rather as different functions ofone's enlightened essence.
Four empowerments. (Tib. wangshz) The empowerments ofvase, secret, wisdom-knowledge and precious word.
Four extremes. (Tib. tha shz) Existence, non-existence, both and neither. Four ways ofchanging the mind. The four foundations of meditation. (Tib. tun mong gi ngon dro shz) These are the four thoughts that turn the mind toward dharma. They are reflection on precious
human birth, impermanence and the inevitability of death, karma and its effects, and the pervasiveness ofsuffering in samsara.
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Four immeasurables. Love, compassion, emphatic joy, and impartiality. Four seals. The four main principles of Buddhism: all compounded phenomena are impermanent, everything defiled (with ego-clinging) is suffering, all phenomena are empty and devoid of a self-entity,
and nirvana is perfect peace.
Four truths. The Buddha's first teachings. 1) All conditioned life is
suffering. 2) All suffering is caused by ignorance. 3) Suffering can cease. 4) The eight-fold path leads to the end of suffering: right understanding, thought, speech, action, livelihood, effort, mindfulness and meditation.
Four Yogas ofMahamudra. (Tib. phyag chen gyi nal byor zht) Four stages in Mahamudra practice: one-pointedness, simplicity, one taste and non-meditation.
Gampopa. (1079-1153 C. E. ) One of the main lineage holders of the Kagyu lineage in Tibet. A student of Milarepa, he established the first Kagyu. monastic monastery and is known also for writing the jewel Ornament ofLiberation.
Gimacakra. (Tib. tog kyi kor lo) This is a ritual feast offering which is part ofa spiritual practice.
Gods. See six realms.
Ground consciousness. (Tib. kun shi nam she) According to the Cittamatra
school this is the eighth consciousness and is often called the alaya
consciousness or store-house consciousness. (See eightconscioumesses) _Guru. (Tib. lama) A teacher in the Tibetan tradition who has reached
realization.
Guru yoga. (Tib. Lamay naljor) A practice of devotion to the guru
culminating in receiving his blessing and blending indivisibly with his mind. Also refers to the fourth practice of the preliminary practices ofngondro.
Guhyasamaja tantra. (Tib. sangpa duspa) Literally, ''Assembly ofSecrets. " One of the major tantras and yidams of the New School. This is the "father tantra'' of the Anuttarayoga, which is the highest of the four tantras. Guhyasamaja is the central deity o f the vajra family.
Hevajra. (Tib. kye dorje) This is the "mother tantra'' ofthe Anuttarayoga 122
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tantra, which is the highest ofthe four yogas. "He" is said to be an exclamation of joy. Hevajra transforms sense pleasures into joy through the realization ofthe identity ofform and emptiness. He is depicted in two, four, six, twelve, and sixteen-armed forms, dancing in union with his consort, usually Nairatmya.
Hevajra tantra. (Tib. kye dorje) This is the "mother tantra'' of the Anuttarayoga tantra, which is the highest of the four yogas.
Hinayana. (Tib. tekpa chungwa) Literally, the "lesser vehicle. " The first of the three yanas, or vehicles. The term refers to the first teachings ofthe Buddha, which emphasized the careful examination ofmind and its confusion. It is the foundation ofBuddhas teachings focusing
mainly on the four truths and the twelve interdependent links. The
fruit is liberation for oneself.
Hungryghosts. (Tib. yiddvags) Oneofthesixclassesofsentientbeings.
Such beings are tormented by their own impure karmic perception causing them to suffer tremendously from craving, hunger and thirst. It is said that even if they came upon a lake of pure fresh water, due to their heavy karmic obscurations, they would see it as an
undrinkable pool of pus. Pretas are depicted with very large bodies
and very thin necks.
Illusory body. (Tib. gyu lu) The transformation of a practitioner's very
subtle energy body into a deathless miracle body of the deity during the completion stages. When this is purified it becomes the form body of the Buddha, one of the Six Yogas ofNaropa. (see Six Yogas ofNaropa)
jealous gods. See six realms.
Kadampa. (Tib. ) One of the major schools in Tibet, it was founded by
Atisha (993-1054 C. E. ).
Kanjur. The preserved collection of the direct teaching of the Buddha. Kagyu. (Tib. ) Ka means oral and gyu means lineage; The lineage of oral
transmission. One ofthe four major schools ofBuddhism inTibet. It was founded in Tibet by Marpa and is headed by His Holiness Karmapa. The other three are the Nyingma, the Sakya and the Gelugpa schools.
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Karma. (Tib. lay) Literally "action. " The unerring law of cause and effect, e. g. , positive actions bring happiness and negative actions bring suffering. The actions of each sentient being are the causes that create the conditions for rebirth and the circumstances in that lifetime.
Karma Kagyu. (Tib:) One of the eight schools of the Kagyu lineage of Tibetan Buddhism which is headed by His Holiness Karmapa.
Karmapa. The name means Buddha activities. The Karmapas are the head of the Kagyu school of Buddhism and were the first to implement the tradition ofincarnate lamas. Karmapas are thought to be an emanation of the bodhisattva Avalokiteshvara.
Key instructions - a text's key instruction rests upon establishing the line ofreasoning in a teaching. Seeing this line ofreasoning, we can distingui~h between the form and the content of the teachings. What key instructions do are wake a person up to the true nature ofthe expe. rience that the teachings generate, such as the dissolving ofthe objective form ofthe experience, which can be seen as it truly is, appreciated as having no independent reality and hence no power, as would be the case ifit existed independently. The key instruction
that, ifacted upon, generates a liberating personality transformation,
is repeated at each level of the teachings.
Klesha. (Tib. nyon mong) Also called the "disturbing emotions," these
are the emotional afflictions or obscurations (in contrast to intellectual obscurations) that disturb the clarity ofperceptiori. . These are also translated as "poisons. " They include any emotion that disturbs or distorts consciousness. The three main kleshas are desire, anger and ignorance. The five kleshas are the three above plus pride and envy/jealousy.
Lama. (Skt. guru) La nobody above himself or herself in spiritual experience and ma expressing compassion like a mother. Thus the union ofwisdom and compassion, feminine and masculine qualities. Lama is also a title given to a practitioner who has completed some extended training.
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Latencies. (Skt. vasana. Tib. bakchak) Patterns of conditional response that exist as traces or tendencies stored in the alaya-vijnana, the eighth consciousness sometimes called the store-house or all-base consciousness. So called because it is a repository of all karmically conditioned patterns. All dualistic or ego-oriented experiences leave a residue, which is stored in the alaya-vijnana until a later time when some conscious occurrence activates the habitual pattern. The pattern then generates a response in the form ofa perception or an action. This response leaves its own karmic residue, stored again in the unconscious repository, and thetycle continues. The explanation of this system is a central tead). ing of the Cittamatrin tradition of Mahayana Buddhism.
Liberation.
